Theology

Review: Enacting Atonement

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Cover image of "Enacting Atonement by Roy McDaniel

Enacting Atonement

Enacting Atonement (Studies in Christian Doctrine and Scripture), Roy McDaniel. IVP Academic (ISBN: 9781514012529) 2025.

Summary: A study of the burnt offering of Leviticus 1:1-9 and how it displays the logic of atonement fulfilled in Christ.

Leviticus is where Bible reading programs often go to die. We get through Genesis and Exodus (although those tabernacle instructions can be a challenge). And then we get to Leviticus. All those offerings. But Roy McDaniel believes that the burnt offering described in the first nine verses of Leviticus 1 is significant for how it enacts atonement. He believes it both points toward and finds its efficacy in Christ’s atoning death.

McDaniel unpacks his argument through a narrative analysis of Leviticus 1:1-9. He begins with the setting (chapter one) of the sacrifice in God’s call to Moses from the tent of meeting. Then he sets that call in the character of God as revealed in his dealings with Israel in Genesis and Exodus. This points to the sacrifice addressing both satisfaction of divine justice and a recapitulation through a “filial” substitution. This is further elaborated in the plot (chapter two) of the Levitical sacrifice. The plotline of the sacrifice is a return to God of the filial offeror, through the death of the sacrifice, to God.

The hero (chapter three) is the filial son who presents the offering, laying his hand on the head, then slaughtering it, and skinning it. But the priests splash its blood and arrange the pieces to be burnt. So, this points toward the eternal Son who is both offeror and offering. Earthly son can only identify with the offering. The heavenly Son becomes it. Thus, the action (chapter four) sees the offering as one addressing the offeror’s original sin that stands in the way of approaching God’s presence and serving. Daniel traces each step and how it both satisfies the justice of god through the substitution of the offering. This is completed, then, in the pleasing aroma ascending to God.

Finally, McDaniel considers the meaning (chapter 5), considering on the basis of Hebrews, how the burnt offering enacts Christ’s work. McDaniel argues for the importance of the ascension, as well as the crucifixion and resurrection. The ascension is the pleasing odor rising to God. If not the completion of the sacrifice, as Moffitt argues, it is the exaltation of the filial Son.

Since McDaniel’s case foregrounds the burnt offering of Leviticus 1 as satisfaction through filial substitution, he includes an appendix traces the histories of models of the atonement. The study makes a good case for the typological significance of the burnt offering. And it celebrates the ultimate hero, the eternal Son!

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Heaven and Hell

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Cover image of "Heaven and Hell" by Edward Donnelly

Heaven and Hell

Heaven and Hell, Edward Donnelly. Banner of Truth. (ISBN: 9781800405325) 2025, first published 2002.

Summary: A discussion of the traditional doctrines of hell and heaven that we might flee hell and embrace the hope of heaven.

For many of us who believe in some form of existence after death, we hope it will be in some form of “heaven.” And in many cases, we don’t want to think of the “other place,” unless it is for the truly evil like Hitler or Pol Pot. Many struggle to reconcile the idea of a loving and saving God with a place of everlasting punishment. In this book, Edward Donnelly helps us to “think about the unthinkable” as well as bring clarity to what we know of heaven, how we might be sure of going there, and how truly glorious such a future hope is.

The first half of the book is about hell. He begins by addressing why think of the unthinkable. In addition to the massive weight of biblical testimony, he argues that we need to weigh the sober content of the doctrine, that it concerns us directly, and there is a clear way of escape available for all. He also argues for this study because of the massive unbelief in hell, even among supposed “evangelical” Christians. Underlying all of this is our self-centeredness that denies the reality of sin and the holiness of God.

Then, Donnelly turns to examine the biblical evidence, showing that it is a real place created by God and a place of just and everlasting punishment. It is for the devil, his angels, and for those who do not believe. He shows that it is not Satan but God who rules over hell. But isn’t everlasting punishment too severe? The ultimate argument is that without hell, the cross makes no sense. If sin were a trivial matter, the sacrifice of the cross makes no sense. Likewise, he addresses the contention that a loving God wouldn’t create hell. He observes that God is holy as well as loving. and also that love doesn’t overlook evil. And finally, a merciful remedy exists by which no one need go to hell. Rather, than torment us, scripture warns us of hell that we might embrace the remedy!

Furthermore, the destruction is everlasting, the same word use to speak of everlasting life. He describes bluntly what it is like to be utterly separated from God, from all the goodness even those who do not believe now experience. and he discusses what those in hell suffer. While scripture uses imagery (flames, darkness), the reality is still a real experience of pain, even if not never ending fire. But what are the implications for those who believe? First it encourages us to put sin to death. Then, it means we live with contentment in all circumstances. Third, it calls us to a serious, though not gloomy approach, realizing we live among those headed toward a Christless eternity. Fourthly, it fosters a deeper appreciation of Christ. Fifthly, it lends urgency to our witness.

A couple comments. One is that it seems this book assumes those who have never heard are headed to hell, as far as I can tell. I would argue that scripture is silent on this other than to urge us to reach the unreached. I would leave their final fate to God’s just judgement. The other is I would have liked to see more of a case against annihilation, which is only mentioned to dismiss it as an example of evangelicals who argue against everlasting conscious punishment. While I would agree on the basis of biblical texts, not least of which are the statements of Jesus, that there are good reasons to affirm traditional view, those like John Stott have advanced biblical arguments for annihilation, that I would like to have seen addressed thoughtfully.

That said, this part of the book offers one of the clearest modern statements on the biblical teaching on hell and judgment. Furthermore, it makes the case for why we do well to flee to Christ and for the urgency of our witness.

Then Donnelly turns to heaven. He begins by observing that while many believe in heaven, we find those beliefs are often superficial. He explores both the reasons for our neglect and why the glorious hope of heaven matters. Again, he presents the biblical teaching about heaven. Donnelly emphasizes that heaven exists first of all for God’s glory, that both heaven and earth were created for God’s glory. But human rebellion diminished that glory. God has worked to restore that glory through calling a people, redeemed through Christ. Then he proceeds to show how Christ is the heart of heaven’s blessings. He is the Lamb who was slain and has conquered death.

Donnelly goes on to speak of how we will be like Christ. He makes us perfect, sinless, raises us bodily, in glory and power. Above all, he delights in us. Finally, he speaks of our fullness of joy. We, who are new creations, dwell in a renewed creation, even more beautiful than earth’s greatest beauties. We enjoy family relations with all God’s people–a large, varied, united, attractive, and satisfying family. And we will enjoy both rest and service in worshiping God with all our being and gifts.

I suspect some will object to Donnelly’s unapologetic statement of the doctrine of hell. Yet there are many unpleasant things in life we are better off knowing about. By knowing we can avoid them. Also, setting hell and heaven side by side points up the incredible gift Christ has made possible at great cost. It makes clear both the fearsome reality of hell, and that none of us need go there. God has made available a remedy offering a far better future. If true, we’d have to be crazy to neglect it.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Nicaea for Today

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Cover image of "Nicaea for Today" by Coleman M. Ford and Shawn J. Wilhite

Nicaea for Today

Nicaea for Today, Coleman M. Ford and Shawn J. Wilhite. B & H Academic (ISBN: 9781430091547) 2025.

Summary: The history, meaning, and contemporary significance of the Nicene Creed and how it may be used in churches today.

Why is a theological statement, a creed formulated 1700 years ago still important for the life of the church? That is the question Coleman M. Ford and Shawn J. Wilhite address in Nicaea for Today. The year 2025 marked the 1700th anniversary of the creed that emerged from an ecumenical council of bishops called by Constantine, meeting in the town of Nicaea, in Asia Minor. The authors argue that the Nicene Creed and its expansion, the Nicene-Constantinople Creed in 381 are not simply for those with an interest in early church history but of continuing value for the church, articulating shared essential beliefs grounded in the scriptures. At the same time, these beliefs serve as a guide for how we read the scriptures, particularly in understanding the person and work of Christ.

First, the authors unpack this historical context leading to Nicaea. They elaborate the challenge posed by Arius as a popular teacher in the church who asserted of the Son that “There was a time when he was not.” In other words, he was asserting that the Son was not co-eternal with God the Father and did not share the Father’s divine nature. Meanwhile, a huge transformation was taking place in the Roman empire with the ascent of Constantine to power and the new status he bestowed on the church. As the controversy with Arius grew, Arius and his followers appealed to Constantine, who called for the ecumenical council to meet.

In the next two chapters (3 and 4), the authors show how Nicaea addressed both the divinity and full humanity of Jesus. Pertaining to divinity, the Son was eternally begotten of the Father, not created, and he was consubstantial with the Father, of one substance. In other words, the Son is eternally generated by the father, a description not of beginning but relationship. As the Son, he was God’s agent in creation. That is, through him, all things were created.

Then the creed discusses how the divine Son became human, the Incarnate Son, adding a human nature to his divine nature in one hypostatic union (although this was not fully clarified until 451 at Chalcedon). Crucified, he bodily arose and ascended, from which he will return in judgment and victory. The authors include the seven two-fold patterns associated with Christ from Cyril’s Catechetical Lectures: two advents, two generations, to descents, two cloth coverings, two different postures, two announcements, and two judgments.

Chapters 5 and 6 then focus on salvation and sanctification in the creed. Only the Incarnate Son could save. He was both fully human standing in our place. And since only God could save, his work was fully effective to save. And because he arose, Jesus is our trophy over death. By participating in the life of the risen Christ, we are transformed increasingly into the likeness of Christ. The final transformation will be our resurrection.

Finally, chapters 7 and 8 address how we might use the creeds in our churches today. They address their use in baptism, eucharist, and the catechism of new believers. They also touch on use in personal devotion, corporate worship, and preaching. Lastly, they discuss reading the Bible Nicenely. That is, they serve as a faithful guide for exegesis. The authors elaborate this further in what they call partitive exegesis, using Philippians 2 as an example.

I appreciated the history and clear explanations of the issues at stake theologically for the Councils. In addition, each chapter opens with a pithy summary of the chapter’s relevance, “Thinking Nicenely Today.” Each chapter concludes the theological discussion with a “Biblical Connections” section and “Conclusion” that served as a brief chapter summary. The authors also provide reading lists of primary and secondary source material.

The authors succeed in their aim to show the relevance for the Nicene and Nicene-Constantinople Creeds for the church today. They offer clear explications for the value of the creeds for articulating core Christian beliefs. They show how the creeds can guide our reading of scripture. And they show how to fruitfully implement the creeds in our practice. This is a valuable resource for seminarians, pastors, liturgists, and adult educators.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Why I Am Protestant

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Cover image of "Why I Am Protestant" by Beth Felker Jones

Why I Am Protestant

Why I Am Protestant (Ecumenical Dialogue Series), Beth Felker Jones. IVP Academic (ISBN: 9781514003008) 2025.

Summary: A Protestant theologian addresses the strengths, weaknesses, and contributions of Protestantism.

The Protestant tradition has fostered an emphasis on scripture that has but the Bible in the hands of every believer. Likewise, the focus on God’s grace in our salvation has brought great joy and freedom to many. But it seems that once Protestants broke away from the Roman Catholic Church, they have kept breaking into hundreds of different bodies. Likewise, putting the Bible into the hands of individual believers, while contributing to devotion, has also led to a welter of conflicting readings of scripture. The unity of the Roman Catholic Church and its doctrinal authority have been attractive to many frustrated with the divisions and interpretive chaos the perceive in Protestantism. Why, then, would anyone choose to be Protestant?

Beth Felker Jones was both raised in the Protestant tradition and teaches in a Protestant seminary. She makes a case that affirms Protestant strengths, acknowledges and addresses weaknesses, and does so in an irenic spirit that acknowledges solidarity with Christians in other traditions and the unity of the whole church under Christ.

Jones begins with by describing why she is a Christian. Surprisingly, she is unapologetic of growing up in a Christian home. She sees this as the grace of God (a theme that recurs throughout this book). She narrates the unfolding call of God, complemented by a growing appreciation of the beauty of our shared Christian faith, expressed in the creeds. Above all, she is a Christian because she has believed the good news of the gospel of Christ’s death for sin and resurrection to, and for, life everlasting.

Only then does she address why she is a Protestant Christian. Paradoxically, she claims she is Protestant as a way to embrace the true unity and catholicity of the church. She understands this catholicity as a gift from God through Word and sacrament. The focus on semper reformanda emphasizes the Protestant love for and humble approach toward orthodoxy. Emphasis on the solas emphasizes our salvation as sheer gift of God, not dependent on works, church, priests, or sacraments.

Jones goes on to describe how her Protestantism helps her in her Christian life. Belief in both God’s goodness and human sinfulness helps her understand brokenness both in the church and the world. The scriptures foster her intimacy and knowledge of God. Most of all, Protestant ecclesiology has been vital in her life. She writes:

“If God can and does work in corrupt places, who are we to limit the church to our own institutions and borders? If every historical church is riddled with sin, who are we to claim the rightness of our own churches? But if church is grace, then Protestant churches are church. More, they are church with the very important mission of promulgating the good news that church is powered by God and not by us. The church is the church by grace and not by institutional structures” (p. 51).

She believes this ecclesiology of grace is a crucial contribution that enables the church to face its own brokenness.

But grace doesn’t mean glossing over difficulties. Jones addresses individualism and fragmentation. While problematic, she observes that individualism and fragmentation are the fruits of modernity, and not confined to the Protestant tradition. However, this also allows for faith by consent rather than enforced by authority. She also proposes that interpretive complexity nevertheless acknowledges a center. Also, diversity of interpretation at the edges may offer a flexibility in mission. Indeed, the very fact of scripture in two languages assumes translatability, with the inherent differences that come with this. Jones believes all this calls us not into institutional order but deeper dependence on God.

I particularly appreciated her discussion of Protestantism’s strengths. She began with the idea of home–that our histories matter. Like Jones, I come from generations of Protestants–Presbyterian, Methodist, and Anabaptist. Then she focuses the remainder of this chapter on the riches of a theology of grace. This particularly evident in clarity in understanding of justification and its distinction from sanctification. She then turns to our hope for unity amid diversity–one font and one table. She carries this hope through in treating passages of scripture distinctively appealed to by Protestants.

My only critique in all this is I would have liked her to address what is particularly “broken” in our divisions and our interpretive pluralism and how we remediate these. That said, I thought her discussion of the greatest contribution of Protestants being our ecclesiology of grace a new idea. All told, Jones offers a strongly affirmative account of Protestants without arrogance or polemics. She models how one may be unapologetically Protestant while embracing believers of other traditions as part of one church. And it seems to me that this is how we might best approach the idea of ecumenicity that is the aim of this Ecumenical Dialogue Series.

You might also appreciate my review of the previously published Why I Am A Roman Catholic, by Matthew Levering.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Practicing Theology

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Cover image for "Practicing Theology" edited by Miroslav Volf and Dorothy C. Bass

Practicing Theology

Practicing Theology, Miroslav Volf and Dorothy C. Bass, editors. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802849311) 2001.

Summary: Essays answering the question of what theology has to do with real life, how our beliefs translate into practice.

“But what does that have to do with real life?”

Miroslav Volf confesses that this is a question he is asked by students in his theology classes. I’d suggest that its also a question people out in “real life” wonder about. For example, consider those listening to sermons on Sunday and wondering what this has to do with Monday through Saturday.

The authors of the essays in this book are theologians who believe that the doctrine they teach do translate into “practices.” They define this as “patterns of cooperative human activity in and through which life together takes shape over time in response to and in the light of God as known in Jesus Christ” (p. 3). They unpack this in four sections.

First, in “Practicing Theology, Embracing a Way of Life”, the first two essays lay the groundwork for what follows. Craig Dyksta and Dorothy C. Bass articulate a theological basis for the idea of “Christian practices.” Their focus is to elaborate “how a way of life that is deeply responsive to God’s grace takes actual shape among human beings.” Then Amy Plantinga Pauw gives attention to the gap between beliefs and practices using the story of Jonah as a case study.

Second, “Practicing Theology, Engaging in Ministry” elaborates these ideas in specific practices. What is notable here are the diverse voices. Serene Jones describes translating theology into renewed vision for a United Church of Christ congregation. Sarah Coakley explores mystical and ascetic practices in the contemporary church context. Meanwhile, Tammy R. Williams surveys differences in healing practices within idifferent African-American church groups. Christine D. Pohl, who wrote extensively on hospitality, offers a reflection on the hospitality of the Open Door Community. Gilbert I. Bond studies the intersection of liturgical practice and ministry practice in Anabaptist and Afro-baptist churches. Finally, Nancy E. Bedford studies the practice of discernment in a Latin American congregation in Argentina.

But prior to ministry practice is the training of these pastor-theologians. Part Three focuses on this in three essays, the most significant of which is “Beliefs, Desires, Practices, and the Ends of Theological Education” by L. Gregory Jones. Specifically, Jones notes the disconnect between church and seminary. Often seminarians come from churches where they learned Christian practices but were fuzzy on belief. Jones argues for rigorous baptismal catechesis to address this. Then Reinhard Hutter connects God’s hospitality revealed in worship and doctrine to our practice of hospitality. Kathryn Tanner also explores issues of theology and the practice of hospitality in the concluding essay of the section.

Finally, Part Four consists of just one essay by Miroslav Volf on theology as a way of life. The essay draws heavily on a story of how his parents translated hospitality at the Lord’s table to hospitality at their own table.

I appreciated the diversity of voices, less common twenty-five years ago. I also was struck by how often the writers came back to the practice of hospitality and the profound gospel truth behind it of God’s hospitality. At the same time, for a book on practices, the reading at times was still somewhat abstract and theoretical–theologians writing for others in the theological academy. That said, the examples of translating theology into practice, and even the notion of practices which anticipates James K.A. Smith’s cultural liturgies is important work. Lastly, L. Gregory Jones challenge for us to grow in passing the baton from church to seminary to church in the formation of ministers is one still desperately needed.

Review: The Glory of the Ascension

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Cover image of "The Glory of the Ascension" by W. Ross Hastings

The Glory of the Ascension

The Glory of the Ascension, W. Ross Hastings. IVP Academic (ISBN: 9781514010617) 2025

Summary: Sets forth this neglected doctrine that celebrates a completed atonement and the exalted glory of the Son.

The very best theology offers the attentive reader glimpses of glory. One cannot read without pausing in awe or breaking out in worship or humbling oneself before the Holy Triune God. This is one of those books. Often I could not read more than a paragraph without having one of these responses. Here is one of many examples I could cite:

“The ascension is beautiful also in that it is the climactic, celebrated outcome of an atonement that was fully accomplished and yet the beginning of the application of the atonement forever to the people of God in union with Christ. It is beautiful because of the symmetry of a humanity created and fallen in the first Adam with a humanity recapitulated, recreated, and glorified in the ascension of the last Adam. The ascension reflects a relation between the Son and his people, with whom he became one in the incarnation–his people who have died and risen with him and, more than that, are now seated with him in his ascended place in the heavenlies (Eph. 2:6)” (pp. 23-24).

W. Ross Hastings contends that we have neglected this magnificent doctrine. And he sets out in this book to remedy that neglect. To begin, Hastings lays out an argument as to why it matters. Specifically, he focuses on how the ascension represents the both the completion of the atoning work of Christ and the exalted glory of the Son at God’s right hand, themes to which Hastings recurs throughout the book. Then, Hastings outlines his methodology, rooted in divine revelation. He discusses both biblical and theological interpretation approaches.

Following this, Chapters 3 through 7 center on what the ascension shows us of the glory of the person and work of Christ. Chapter 3 focuses on the glory of Christ’s deity revealed in the ascension as the God-man. Then Chapter 4 follows the movement from glory concealed in Christ’s life and death on earth, and the revealing of even greater glory as risen and ascended One. He is no longer Messiah-designate but Messiah crowned.

Following this, Chapter 5 discusses his offices as Prophet, Priest, and King. We often think of atonement finished on the cross. However, the seating of Christ at God’s right hand, discussed in Chapter 6, signifies atonement fully accomplished. Not only that, as interceding high priest, we experience the application of atonement to humanity.

It is as God-MAN that Jesus ascended and is in eternal communion within the Godhead. In Chapter 7, Hastings considers the implications of this reality for humanity both now and in glory, as we share in the glory of Christ.

However, the idea of the ascension as the completion of atonement raises questions. Is the ascension itself atoning, as Douglas Farrow proposes, or the sign, the capstone of atonement completed? In dialogue with Farrow, Hastings contends for the latter in Chapter 8. Then Chapter 9 considers more fully the glory of the heavenly continuing application of the atonement through our participation in that work by the Spirit.

Ephesians 3:21 speaks of “glory in the church and in Christ Jesus.” Hastings elaborates in Chapter 10 on our experience of that through our communion with the ascended Lord in the Eucharist. Then Chapters 11-13 explore the last things: his coming again, the glory we will share with the Christ of the cosmos, and the glory of heaven.

This is theology to savor. We may ponder the many-splendored glory revealed in our Lord’s ascension. There is the incredible assurance of the completion of Christ’s atoning work. Then we might consider what it means that we are already seated with Christ in the heavenly places–what his exalted status means for our exalted status, both individually and as the church. And then there is our eternal destiny.

We are in the season of Lent looking toward Easter. The church celebrates the Feast of the Ascension on the Seventh Sunday of Easter, which in 2026 is May 14. Let’s not neglect this Feast nor this doctrine. If you get this book now, you have plenty of time to read, ponder, and prepare to celebrate this important day in the life of the church.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: God Looks Like Jesus

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Cover image of "God Looks Like Jesus" by Gregory A. Boyd and M. Scott Boren

God Looks Like Jesus

God Looks Like Jesus, Gregory A. Boyd & M. Scott Boren. Herald Press (ISBN: 9781513815510) 2025.

Summary: In the life, ministry, teaching, and crucifixion of Jesus, we see the embodiment of what God is like.

Sooner or later, many parents have to answer, first, the question of “Where is God?” and then, often, the question of “What is God like?” This latter question is one many of us grapple with all of our lives, consciously or subconsciously. How we answer that question is vitally important. It shapes not only how we worship but how we live. Some may live under a cloud of guilt while others angrily deny God’s place in their lives because they don’t like what they believe God is like. Yet, still others live in the joyful security and outward facing generosity of believing they are God’s extravagantly loved children.

Gregory A. Boyd and M. Scott Boren advance a simple but profound assertion in this book. God looks like Jesus. If you want to know what God is like, God has definitively revealed himself in his Final Word, Jesus. This Jesus, incredibly, both fully God and man, humbled himself to live under human constraints. This includes the ultimate constraint of death on the cross. Indeed, all of his life was formed by and toward the cross, to bear the sins of a lost humanity. The authors call this cruciform life the “center of the center.” This leads them to propose that we read all of scripture with “cross-tinted glasses.” Thus, they would contend that all of scripture is about an points toward Christ.

But this raises the question of how we deal with scriptures in which God sanctions violence. Part of the answer is that we see in the cross God taking upon God’s self, the Incarnate Son, the violence and evil of the world to reconcile the world to himself. But this doesn’t erase the herem passages from scripture. Commendably, the authors neither rationalize nor try to minimize the actual extent of herem. Rather, they argue that Moses misunderstood God and commanded herem in God’s name. He cites Exodus 23:28-30 and Leviticus 18:24-25 to indicate God’s intent to gradually displace the Canaanites. But God’s non-violent plans were too radical for Moses, who didn’t get it and commanded violent conquest. In the end, God in God’s humility accommodates this. Thus, the authors preserve the loving, humble God revealed in Christ.

To me, this seems a bit of fancy exegetical footwork. It dodges the plain meaning of the texts. I appreciate the effort, because these are among the most troubling texts in scripture and they seem to contradict the portrait of the loving, humble servant God we see in Jesus. Yet, I think this portrait becomes a Procrustean bed that does violence to these violent texts. I continue to wrestle with these texts personally. The best treatment I’ve found is L. Daniel Hawk’s The Violence of the Biblical God (reviewed at: https://bobonbooks.com/2019/08/05/review-the-violence-of-the-biblical-god/). Hawk accepts that God-sanctioned violence is one of the “voices” in scripture and must not be glossed over but which ultimately (as the authors of this work also argue) takes violence upon himself and thus signals its end.

The authors move on from this to discuss the kingdom Jesus proclaims, and how cruciform love shapes it. Enemies are loved and love is extended in broadly inclusionary fashion to all those society, and often the church, would marginalize. They also argue that instead of the classical notions of God’s unchanging nature, the loving God we encounter in Jesus has passions and suffers. Finally, our ultimate hope is in a renewed creation where God does right by all that moves us to exercise God’s love for it in the present.

I found much to commend in this compact book. Especially, I commend the focus on Christ and his cross as central to the gospel message and our rubric for understanding all of scripture. And to understand experientially that the Christ we encounter in scripture reveals the God we may worship joyfully in Spirit and Truth–that is a gift! While I differ in the authors’ attempt at theodicy, I affirm the courage to address the signal objection to their thesis. I would commend Hawk’s approach, not cited by the authors. But above all, for those who struggle with what they think the God they believe in is like, this book cuts through the verbiage and says “look at Jesus and you will see what God is truly like.”

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: The Journey of God

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Cover image of "The journey of God" by J. D. Lyonhart

The Journey of God

The Journey of God, J. D. Lyonhart. IVP Academic (ISBN: 9781514009246) 2025.

Summary: A re-telling of the Christian story in six movements, exploring questions seekers, skeptic, and believers ask.

“Tell me a story.” Isn’t that often the longing behind our trips to the bookstore. I wonder, though, if that is our thought when we attempt to read the Bible. Do we open the Bible looking for a story? Or are we just looking for a pick-me-up thought? Then again, maybe scripture just baffles us. What is this book all about?

The Journey of God is an exploration of the Christian story. J.D. Lyonhart, a theologian and philosopher believes we desperately need books like C.S. Lewis’s Mere Christianity that help people see the Christian story and think about it in a fresh way, whether they are a skeptic or a seasoned believer. It’s been nearly a century since Lewis wrote for a very different time and culture. He sets the ambitious goal to fill that gap.

His description of the process of arriving at a title and how this made sense of what he was trying to do will also give you a sense of his writing style: thoughtful, yet witty and a bit edgy.

“However, I’ve slowly warmed to this new title, for the beauty of a journey is that it doesn’t need to be just one thing but can be many things spread over time and over many legs of the adventure. A fight scene with knives and lovemaking can be followed up by a philosophical interlude over a pint. As such, I’ve allowed each chapter in the book to feel a little different from the last. I’ve tried to dance between philosophy, science, poetry, romance, violence, history, historical fiction, comedy, drama, dialogue, and death, weaving them through various genres and styles into one mostly coherent, occasionally bonkers journey–less Sunday school, more Pulp Fiction” (p. xi).

Lyonhart unfolds the journey as one of six movements, devoting two to six chapters to each:

  • Movement I | Creation: Creation Begins • Creation is Not God • Creation is Good
  • Movement II | Fall: Humanity in God’s Image • Humanity Gone Wild
  • Movement III | Nation: Abraham Finds Faith • Moses Meets I Am • Goodness is Commanded • Beauty in the Promised Land • King David and His Boy • Justice Exiles the Nation
  • Movement IV | Redemption: Jesus is Born • Jesus is Walking Around Saying Stuff • Jesus is Dying to Meet You
  • Movement V | Church: The Spirit Arrives • The Church Begins • The Apostle Paul Converts • The Church Expands • The Church Today
  • Movement VI | End: The End of the World as We Know It • Highway to Hell or Stairway to Heaven?

The chapters average around ten pages. Typically, he will move from biblical narrative, such as the “earthiness” of the birth of Jesus, the meatiness or fleshiness of the incarnation, to discussing a Brene’ Brown video, to a personal story or theological implication. Or he will move from the expansion of the early church to our quest for love, affirmation, and identity. But its never preachy and often interspersed with self-deprecating personal stories.

At times he will be provocative, such as when he asks, “Does God have a penis?” I can imagine a child asking this and learning about the questions you don’t ask in church. He uses the question to introduce a discussion of what it means that humanity is in “God’s image.” Considering that our sexuality is an aspect of that image, the question is not that far out.

One of the most telling chapters the one on the exile of Israel as the expression of God’s justice. We tend to want justice when it involves the other guy and mercy for ourselves. However, Lyonhart presses home the objective reality of God’s justice–something we both want and wrestle with as we consider ourselves objects of God’s justice.

In the course of the book, I found all the elements Lyonhart mentions in his introduction. This conveys how all of life is connected to the journey of God and our journey with God. He exemplifies his contention that all God has made is good, and that Christ redeems all things. So, I can easily recommend this book to all the audiences Lyonhart writes for. He unpacks God’s story and show how all of our stories connect. And he does this with clarity and wit that invites us all to enlarged perspectives. I know that was so for me.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Prayer Takes Us Home

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Cover image of " Prayer Takes Us Home" by Gerhard Lohfink

Prayer Takes Us Home

Prayer Takes Us Home, Gerhard Lohfink, Translated by Linda M. Maloney. Liturgical Press (ISBN: 9780814688069) 2020.

Summary: What Christians believe about prayer and the various ways Christians pray and experience God in prayer.

Last year, I had the chance to review Gerhard Lohfink’s Why I Believe in God, which I named my Best Religious Memoir of 2025. His warm “theological memoir” filled with love for God motivated me to get my hands on other works of his. This is one of those.

The subtitle of this book states it is on the theology and practice of prayer. Lest you fear a dry disquisition on prayer, let me assure you I found the same personal warm of devotion in these pages as in his memoir. Here was someone who thought deeply both about the One he addressed and who clearly had devoted his life to prayer, aided by the structures of Catholicism.

He writes about Christian prayer, and that must begin with who we address. Rather than some generic “God” we address the Father through the Son and by the help of the Holy Spirit. He reminds us that we stand together in worship before the Living God, able to come face to face. We are helped in our prayers by the deep sighs of the Spirit. We do not pray to three gods, though we may address our prayers to each of the persons of the one Godhead, He encourages us that God is active in the world and that his “saving will and our prayers work together.”

Then he turns to the many forms of prayer. He reminds us of the different forms our every day speech takes and suggests that prayer is no different. He writes about petition, including a defense of asking God for things, praise, and lament. This last is a helpful corrective for “happy-clappy” Christianity. He explores the extensive material on lament in the scriptures.

I love how he introduces the Psalms as our home for all seasons, in joy and when beset by woes. They are our shelter, indeed our home, even as we make our way to Zion. He then gives instruction on meditation. This is not emptying one’s mind, but filling it with our story in scripture, in creeds, and the church’s prayers. For Lohfink, all this prayers us for the Eucharist. While this reflects a Catholic understanding, Lohfink’s discussion of the element of thanksgiving for the gift of God in Christ, manifest in the gifts of bread and cup, lifts us out of ritual into real communion.

The final chapter is characteristic Lohfink, in which he relates his personal history of prayer. His intent is not that we would follow his example. Nor does he want us to cram all the experiences of his life into our prayer practice. Rather, he wants to assure us in our own experience in both times of dryness and unspeakable joy. Here, as throughout, I sensed a brother walking alongside, not a superior speaking to novices.

Although I am not a Catholic Christian, I found much that spoke to my own prayer life. My heart was warmed by the greatness of God described on these pages and the awesome wonder of corporate worship and gathering at the Lord’s table. The chapter on Christian meditation is one of the best I’ve read. His encouragements that God is active and works in and through our prayers is truth I can never hear enough. He reminds me that in prayer, God takes us home.

Review: Athens and Jerusalem

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Cover image of "Athens & Jerusalem" by Gerald Bray

Athens and Jerusalem, Gerald Bray. Lexham Press (ISBN: 9781683597728) 2025.

Summary: An in-depth survey of the parallel histories of philosophical tradition and Christian theology and their interactions.

I should lead off by saying that this book turned out to be something different than I’d expected. Instead of a critical analysis of the influences of philosophy on Christianity, this turn out to be more of a historical survey of both traditions, their differing perspectives, and interactions. That said, the survey offered by Bray is a highly readable one spanning the time from Socrates, Plato, and Aristotle down to the present.

Bray accomplishes that by a chronological history that begins first in Athens and the rise of the Greek philosophers followed by a history of Jerusalem and the Abrahamic faith of the Jews. Then Bray traces the intersection of both Jews and Christians with the Greek philosophers, first in Alexandria, and then with Origin. Following this, Bray describes the period from 313 to late medieval times as Jerusalem triumphant. Theological controversy demanded the systematic rigor of philosophy to clarify matters of doctrine. The high point of harmonizing philosophy and theology came with Thomas Aquinas.

The rediscovery of philosophical works in the Renaissance resulted in the rise of Neoplatonism and an increasing focus on human reason. For Protestants, Hobbes and Locke offered a kind of creed for civil society that opened the way for the secular, separated state. The longest chapter in the work treats the thinkers of the Enlightenment with its focus on rationalism. Often, this resulted in challenging Christian theological conviction. Some of examples of this are found in the works of Rousseau, Voltaire, Hegel, Marx, and Darwin. In addition, philosophers like Jeremy Bentham and john Stuart Mill promoted a pragmatic secularism.

So, we finally arrive at the present. Both biological and cosmological discoveries have led to a renewed openness of some to theism. In addition, Bray notes metaphysical premises that parallel theological convictions including an orderly and rational universe and the human ability to understand it, contingency, and more. However Bray seems more cautious than some when it comes to reconciling the two. He notes a basic difference of perspective. Theology begins with and focuses on God. Philosophy begins with human reason and lacks a fixed point of reference. He’s not without hope however and notes the work of Christians in philosophy.

What Bray offers is a highly readable yet in-depth survey of the history of the interaction of Christianity and philosophy. Summaries at the end of each chapter distill the main points of his survey yet further. We don’t get an in-depth critical analysis of the church councils and how philosophical considerations played into the debates and formulations. Nor do we study the synthesis of philosophy and theology in Aquinas and subsequent Catholic tradition. Some may also object to his summary treatment of philosophers.

What I would suggest is that this is a great first work to read, overviewing the landscape of the history. Of course, the interested student will want to zoom in on particular periods and people. It would have been helpful to have more in-depth bibliographies for each chapter rather than the brief “For Further Reading” at the conclusion. However, any student who has learned basic research methods can figure this out. This also makes a good reference work for pastors who need historical context if discussing a particular philosopher.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.